When they reached Capernaum, the collectors of the temple tax came to Peter and said, “Does your teacher not pay the temple tax?” He said, “Yes, he does.” And when he came home, Jesus spoke of it first, asking, “What do you think, Simon? From whom do kings of the earth take toll or tribute? From their children or from others?” When Peter said, “From others,” Jesus said to him, “Then the children are free. However, so that we do not give offense to them, go to the sea and cast a hook; take the first fish that comes up; and when you open its mouth, you will find a coin; take that and give it to them for you and me.”
The church is weird.
It is weird for a lot of reasons, least of all being that people like you and me are part of it.
The church is weird, at least according to the world, because we worship a crucified God and boldly proclaim that death has been defeated in the person of Jesus Christ.
Add to that the fact that we dump water on babies telling them they’ve been baptized into Jesus’ death and every month we proudly eat Jesus’ body and drink his blood… I don’t know if things could get much stranger.
Last Sunday was Easter which, or course, is one of the more bizarre Sundays in the church year. We looked around the sanctuary and saw people we’ve never seen before, we remembered the shadow of the cross from Good Friday, and we triumphantly sang “Christ Is Alive!”
And yet here we are, a week later, on the other side of the resurrection story. We, like the disciples before us, are experiencing the whiplash of discovering a strange new world that has been changed, for good, by Jesus Christ. The resurrection is the event that shatters all of our previous expectations and assumptions and it is the lens by which we read the entirety of the Bible.
As I said last week, if the Easter story were not included in the holy scriptures then we would’ve thrown out our Bibles a long time ago.
But now we jump back into the story, back into the ministry of Jesus. We have pressed the rewind button to re-enter the realm of the bizarre.
This act of worship through which we proclaim the Word of the Lord is often nothing more than entering the strange new world of the Bible and hoping that we can find our way through together.
Or, to put it another way, if you thought Jesus rising from the dead was crazy, just check this out…
A bunch of tax collectors went up to Peter as soon as the disciples reached Capernaum and asked, “Hey, does your guy pay the temple tax or not?” Peter said, “Yeah, of course he does.”
But then when he got to the house where Jesus was staying, Jesus brought it up before Peter got a chance to open his mouth. “What do you think Pete… Who do the wealthy and powerful tax? Do they take money from their own children or from others?”
Peter replied, “From other people.”
So Jesus said to him, “Then the kids are free to do as they please. But, we don’t want to scandalize the collectors of the temple tax, so why don’t you head on down to the sea and go fishing. When you hook your first fish, look inside it’s mouth, you will find enough money to pay for you and me.”
This feels incomprehensible. And, upon reading the story, it’s no wonder that the disciples were such a group of bumbling fools. How can we blame them when Jesus tells the chief disciple that he can find his tax payment inside of a fish’s mouth?
Over and over again in the gospel narratives, the disciples struggle to make sense of what they see and hear from Jesus. Sure they witness miracles, and experience profound truths, but they are also bombarded with a strange new reality straight from the lips and actions of their Lord.
He was weird.
The weirdness is as its fullest when Jesus comes to the realization, or perhaps he has it the whole time, that the kingdom of God is inextricably tied up with his own exodus, his death and resurrection.
The parables, therefore, are seen in their fullest light on this side of the resurrection. I have made the case before that for as much as we want the parables to be about us, they are about Jesus. That’s one of the reasons that Jesus sternly ordered the disciples not to tell anyone what they saw or heard until he had been raised from the dead.
Of course, upon first glance, the money in the mouth of the fish might not sound like a parable. For whenever we hear the word parable we are quick to jump to the good samaritan or the prodigal son – we conjure up in our minds the stories Jesus told.
But this is a parable that Jesus lives out.
What makes it parabolic is that it points to something greater than its parts and it leaves us with more questions than answers.
The tax collectors were out to find the temple tax, the didrachma. It was a two-drachma tax expected of all Jews and it amounted to about two day’s pay. But they weren’t simply looking to collect – they are asking a question to discern what kind of person this Jesus really was.
“Does he pay the temple tax?” is but another version of “Does he follow the Law?”
Peter, ever eager to jump in without thinking much about what he was saying, assures the collectors that Jesus in fact pays his taxes and then he returns to the house.
And Jesus, who was not privy to the conversation, questions Peter upon his arrival, “Who do the powerful take their taxes from? Their own families, or from others?”
And Peter responds accordingly, “From others.”
And that was good enough for Jesus who says, “Then the children are free.”
Before we even get to the miraculous and monetized fish, Jesus is establishing something remarkably new through the spoken truth of this parabolic encounter. Jesus and his followers in whatever the new kingdom will be are under no obligations to the old order represented by those in power.
The former things are passing away and Jesus is doing a new thing.
The children are free from taxes; they don’t have to do anything. Which, to our Americans ears starts to sound a little disconcerting. Some of us will immediately perk up in our pews when we hear the news that Jesus is apparently against paying taxes, while others of us begin to squirm when we think about what would happen if we all stopped paying our taxes.
But that’s not what’s going on here.
Jesus and his disciples do not have to do anything because they are God’s children, and only God has the right to tax God’s creatures. This wasn’t money for public school education, or for infrastructure repairs, or national defense. This was for the Temple, the religious establishment, the same Temple that Jesus eventually says he has come to destroy!
But then he moves on from words alone to the action of the parable, the part that, if we’re honest, leaves us even more troubled than with questions about our taxes.
Jesus says, “But you know what Pete, we shouldn’t scandalize the tax collectors so go catch a fish, and inside you will find a coin that will be enough.”
Interestingly, the coin in greek is a STATER which was worth exactly four drachmas, which would perfectly cover Peter and Jesus’ contribution.
And how to the temple tax collectors respond to the aquatic audit?
The Bible doesn’t tell us.
What about Peter’s response to actually catching a fish with a coin in its mouth?
The Bible doesn’t tell us.
All we’re given is the parable.
Jesus knows that his own death will be at the heart of the new order, the kingdom of God. And in this strange and quixotic moment, he shows how free he and his disciples are from the old political and religious and messianic expectations and decides to make a joke about the whole thing.
And for the living Lord this is nothing new. He was known for breaking the rules, and eating with sinners, and questioning the authorities. But now, in this story, Jesus lives and speaks into the truth of his location being outside all the programs created by those with power to maintain their power.
He is free among the dead.
He is bound to the last, least, and lost.
The coin in the fish’s mouth is the great practical joke of God’s own creation against the powers and principalities.
It’s but another version of saying, “You think all of this religious stuff is going to save you? You think your morality and your ethics and your economics are enough? Even the fish in the sea have a better chance than all of you!”
The children are free.
Free from what? The children are free from the religious forms of oppression and expectation. Whatever religion was trying to do during the time of Jesus, and sadly during our time as well, cannot be accomplished by our own religious acts but can be and are accomplished in the mystery of Jesus’ death and resurrection.
The children are free.
The parable of the coin in the fish’s mouth is far greater than an episode by the sea or even a treatment on the levying of taxes. It is a profound declaration of freedom.
But herein lies one of the greatest challenges for us.
Because when we hear the word freedom we bring all sorts of our own definitions to that word. We hear “freedom” and we see red, white, and blue. We talk about freedom in terms of getting to do, and say, and believe whatever we want without repercussions.
But Jesus brings a radically different version of freedom – freedom from religion; freedom from the Law.
Religion, in the many ways it manifests itself, often only has one thing to say: people like you and me need to do something in order to get God to do something. We need only be good enough, or faithful enough, or merciful enough, until we tip the scales back in our favor. But this kind of religious observance, which is most religious observance, traps us in a game that we will always and forever lose.
It’s bad news.
But Jesus comes to bring Good News.
I have come not to abolish the law but to fulfill the law.
Again and again in the gospels Jesus stands against what the established religious order was doing and trying to do.
The Devil offers him power over the Temple during the temptations and Jesus refuses.
Jesus rebukes the hard and fast rules of not eating with sinners, and of not helping others on the sabbath.
After he enters Jerusalem, with the cross ever present on the horizon, he marches straight into the temple and flips over all the tables of the money-changers.
And even in his death, as he hangs on the cross, the veil of the Temple is torn into two pieces.
The old has fallen away and something new has arrived in its place.
Jesus says he doesn’t want to scandalize those trapped in the Law and by religious observance but his cross and resurrection are fundamentally scandalous. We are no longer responsible for our salvation. We do not have to be the arbiters of our own deliverance.
We are free!
Truly and deeply free!
Jesus has erased the record that stood against us and chose to nail it to his cross!
Jesus has taken the “Gone Fishin’” sign and hung it over the doorpost of the ridiculous religious requirements that we have used against one another and ourselves.
Jesus has come to bring Good News.
The children are free. Amen.